Chanukah in the Soviet Gulag

When the enemy answered "amen."

Natan (Anatoli) Sharansky was arrested in 1977 for his Zionist activism, his insistence on the right of Russian Jews to make aliyah to Israel. However he was accused of the much more serious crime of treason, for spying for the United States. He sat in prison from 1977 to 1986 including eight years in a Soviet prison camp in Siberia. After continuous public protest in the West, spear-headed by his wife Avital, Natan Sharansky was released in a spy exchange between the US and the USSR in 1986. After making aliyah and establishing a Russian immigrant party in 1996, he became Israeli Minister of Industry and Trade and later of the Interior.

His memoirs of the Soviet period are filled with sparkling anecdotes about the power of the few against the many -- the power that derives from "fearing no evil" and laughing in the face of oppression. The phrase, "fear no evil," is taken from the little book of Psalms, which he carried with him through his long imprisonment.

The holiday of Chanukah was approaching. At the time, I was the only Jew in the prison zone, but when I explained that Chanukah was a holiday of national freedom, of returning to one's own culture in the face of forced assimilation, my friends in our "kibbutz" decided to celebrate it with me. They even made me a wooden menorah, decorated it, and found some candles.

In the evening I lit the first candle and recited a prayer that I had composed for this occasion. Tea was poured, and I began to describe the heroic struggle of the Maccabees to save their people from slavery. For each zek [a prisoner in the Soviet Gulag] who was listening, this story had its own personal meaning. At one point the duty officer appeared in the barracks. He made a list of all those present, but did not interfere.

On each of the subsequent evenings of Chanukah I took out my menorah, lit the candles, and recited the appropriate blessing. Then I blew out the candles, as I didn't have any extras. Gavriliuk, the collaborator whose bunk was across from mine, watched and occasionally grumbled, "Look at him, he made himself a synagogue. And what if there's a fire?"

On the sixth night of Chanukah the authorities confiscated my menorah with all my candles. I ran to the duty officer to find out what had happened.

"The candlesticks were made from state materials; this is illegal. You could be punished for this alone and the other prisoners are complaining. They¹re afraid you'll start a fire."

I began to insist. "In two days Chanukah will be over and then I'll return this 'state property' to you. Now, however, this looks like an attempt to deny me the opportunity of celebrating Jewish holidays."

"A camp is not a synagogue. We won't permit Sharansky to pray here."

The duty officer began hesitating. Then he phoned his superior and got his answer: "A camp is not a synagogue. We won't permit Sharansky to pray here."

I was surprised by the bluntness of that remark, and immediately declared a hunger strike. In a statement to the procurator general I protested against the violation of my national and religious rights, and against KGB interference in my personal life.

When you begin an unlimited hunger strike, you never know when or how it will end. Are the authorities interested at that moment in putting a swift end to it, or don't they give a damn? In a few weeks a commission from Moscow was due to arrive in the camp. I didn't know this at the time, but the authorities, presumably, were very aware of it, which probably explains why I was summoned to Major Osin's office two days later, in the evening.

Osin was an enormous, flabby man of around 50, with small eyes and puffy eyelids, who seemed to have long ago lost interest in everything but food. But he was a master of intrigue who had successfully overtaken many of his colleagues on the road to advancement. During my brief time in the camp he had weathered several scandals and had always managed to pass the buck to his subordinates. I could see that he had enjoyed his power over the zeks and liked to see them suffer. But he never forgot that the zeks were, above all, a means for advancing his career, and he knew how to back off in a crisis.

Osin pulled a benevolent smile over his face as he tried to talk me out of my hunger strike. Osin promised to see to it personally that in the future nobody would hinder me from praying, and that this should not be a concern of the KGB.

"Then what's the problem?" I said. "Give me back the menorah, as tonight is the last evening of Chanukah. Let me celebrate it now, and taking into account your assurances for the future, I shall end the hunger strike."

"What's a menorah?"

"Candlesticks."

But a protocol for its confiscation had already been drawn up, and Osin couldn't back down in front of the entire camp. As I looked at this predator, sitting at an elegant polished table and wearing a benevolent smile, I was seized by an amusing idea.

"Listen," I said, "I'm sure you have the menorah somewhere. It's very important to me to celebrate the last night of Chanukah. Why not let me do it here and now, together with you? You'll give me the menorah, I'll light the candles and say the prayer, and if all goes well I'll end the hunger strike."

Osin thought it over and promptly the confiscated menorah appeared from his desk. He summoned Gavriliuk, who was on duty in the office, to bring in a large candle.

"I need eight candles," I said. (In fact I needed nine, but when it came to Jewish rituals I was still a novice.) Gavriliuk took out a knife and began to cut the candle into several smaller ones. But it didn't come out right; apparently the knife was too dull. Then Osin took out a handsome inlaid pocketknife and deftly cut me eight candles.

"During the prayer you must stand with your head covered and at the end say 'Amen.'" He put on his major's hat and stood.

"Go, I'll call you later," he said to Gavriliuk. Gavriliuk simply obeyed orders. He was a fierce, gloomy man, and this sight must have infuriated him.

I arranged the candles and went to the coat rack for my hat, explaining to Osin that "during the prayer you must stand with your head covered and at the end say 'Amen.'" He put on his major's hat and stood. I lit the candles and recited my own prayer in Hebrew, which went something like this: "Blessed are You, God, for allowing me to rejoice on this day of Chanukah, the holiday of our liberation, the holiday of our return to the way of our fathers. Blessed are You, God, for allowing me to light these candles. May you allow me to light the Chanukah candles many times in your city, Jerusalem, with my wife, Avital, and my family and friends."

This time, however, inspired by the sight of Osin standing meekly at attention, I added in Hebrew: "And may the day come when all our enemies, who today are planning our destruction, will stand before us and hear our prayers and say 'Amen.'"

"Amen," Osin echoed back. He sighed with relief, sat down and removed his hat. For some time we looked silently at the burning candles. They quickly melted, and the hot wax was spread pleasantly over the glass surface of the table. Then Osin caught himself, summoned Gavriliuk, and brusquely ordered him to clean it up.

I returned to the barracks in a state of elation, and our kibbutz made tea and merrily celebrated the end of Chanukah. Naturally, I told them about Osin's "conversion," and it soon became the talk of the camp. I realized that revenge was inevitable, but I also knew they had plenty of other reasons to punish me.

Visitor Comments: 10

Sharansky was the victim of intrigue in Soviet Russia. Alas, aren't we, here in Israel, victims of intrigue in high places. Do we really know who our friends are?

(8)
Donald,
December 2, 2007 8:53 PM

Incredible Trust in God!

Whenever I read stories of such courageous bitachon, I always feel so cowardly. May I learn to have such faith someday. Amein

YheudahLeib,
April 17, 2012 7:40 AM

to Donald

Hi, Donald. If you haven't yet, make Al1yah. It's the bravest and most decent thing any Jew can do. Best wishes.

(7)
Mr Jeff. Riches,
December 2, 2007 5:40 PM

Anatoly & Yosef

How similar to the story of Yosef in this week's Parsha, Mikketz.Yosef suffered terribly & unjustly, so did Anatoly.Nevertheless, Yosef trusted Ha Shem and did not get bitter - so did Anatoly.When Ha Shem saw that His servants were ready, He advanced them:Yosef to Prime Minister, Anatoley to Israel and to a Government position!(And they both got a wife!)Baruch Ha Shem - His ways are perfect

(6)
mario kugelmass,
December 2, 2007 2:42 PM

Many years ago I bought Fear no evil, by former prisoner of Zion Nathan Sharansky, which shows the crude reality of the Gulags, and persecution during the cold war. This tiny part narrated here shows how brave this man was, and standing strongly for his beliefs. May we have plenty of Anatholys for the times to come

(5)
Chaya,
December 2, 2007 2:28 PM

This book should be required reading in every Israeli high school!

(4)
mac latner,
December 2, 2007 1:57 PM

God bless Sharansky & his kind

If the jewish state had more people of shansky's ilk & less of the type that are now in control in Israel we would be far better off, and more sccessful in our endeavors

(3)
Sherwin Harris,
December 2, 2007 12:40 PM

Extraordinary Experience

Wonderful inspirational story.May we all hope that at least once in our lifetime we can perform an equal act demonstrating such courage, devotion, faith and committment.

(2)
Char,
December 2, 2007 12:04 PM

Fearing no evil

and then as we are to be the light of the world, we shall see that our light shall shine forever when The Almighty destroys all evil with the brightness of His coming. It will be an eternal Chanukah where the light will never go out of His temple when He sets up His millennial reign on King David's throne.

(1)
Dr. Moshe Blank,
December 2, 2007 9:59 AM

Excellent - brings tears to youe eyes

This kind of courage, enthusiasm and chutzpa must now be continued in Israel. 1. NEVER give up any land. We do not 'occupy', we INHERITED ALL of Israel. 2. Chamberlainian 'Peace at any price' is stupid. Islam cannot make peace with 'Infidels' and ALL non Muslims are infidels - those who don't understand this merely need to read the Koran. They follow the Koran, fine for them. 3. We must follow the Torah. The answers for us are straightforward - a. learn Torah and follow the commandments. b. be strong in this! This needs to be said twice - BE STRONG IN THIS!

I'm told that it's a mitzvah to become intoxicated on Purim. This puzzles me, because to my understanding, it is not considered a good thing to become intoxicated, period.

One of the characteristics of the at-risk youth is their use of drugs, including alcohol. In my experience, getting drunk doesn't reveal secrets. It makes people act stupid and irresponsible, doing things they would never do if they were sober. Also, I know a lot about the horrible health effects of abusing alcohol, because I work at a research center that focuses on addiction and substance abuse.

Also, I am an alcoholic, which means that if I drink, very bad things happen. I have not had a drink in 22 years, and I have no intention of starting now. Surely there must be instances where a person is excused from the obligation to drink. I don't see how Judaism could ever promote the idea of getting drunk. It just doesn't seem right.

The Aish Rabbi Replies:

Putting aside for a moment all the spiritual and philosophical reasons for getting drunk on Purim, this remains an issue of common sense. Of course, teenagers should be warned of the dangers of acute alcohol ingestion. Of course, nobody should drink and drive. Of course, nobody should become so drunk to the point of negligence in performing mitzvot. And of course, a recovering alcoholic should not partake of alcohol on Purim.

Indeed, the Code of Jewish Law explicitly says that if one suspects the drinking may affect him negatively, then he should NOT drink.

Getting drunk on Purim is actually one of the most difficult mitzvot to do correctly. A person should only drink if it will lead to positive spiritual results - e.g. under the loosening affect of the alcohol, greater awareness will surface of the love for God and Torah found deep in the heart. (Perhaps if we were on a higher spiritual level, we wouldn't need to get drunk!)

Yet the Talmud still speaks of an obligation on Purim of "not knowing the difference between Blessed is Mordechai and Cursed is Haman." How then should a person who doesn't drink get the point of “not knowing”? Simple - just go to sleep! (Rama - OC 695:2)

All this applies to individuals. But the question remains - does drinking on Purim adversely affect the collective social health of the Jewish community?

The aversion to alcoholism is engrained into Jewish consciousness from a number of Biblical and Talmudic sources. There are the rebuking words of prophets - Isaiah 28:1, Hosea 3:1 with Rashi, and Amos 6:6, and the Zohar says that "The wicked stray after wine" (Midrash Ne'alam Parshat Vayera).

It is well known that the rate of alcoholism among Jews has historically been very low. Numerous medical, psychological and sociological studies have confirmed this. The connection between Judaism and sobriety is so evident, that the following conversation is reported by Lawrence Kelemen in "Permission to Receive":

When Dr. Mark Keller, editor of the Quarterly Journal of Studies on Alcohol, commented that "practically all Jews do drink, and yet all the world knows that Jews hardly ever become alcoholics," his colleague, Dr. Howard Haggard, director of Yale's Laboratory of Applied Physiology, jokingly proposed converting alcoholics to the Jewish religion in order to immerse them in a culture with healthy attitudes toward drinking!

Perhaps we could suggest that it is precisely because of the use of alcohol in traditional ceremonies (Kiddush, Bris, Purim, etc.), that Jews experience such low rates of alcoholism. This ceremonial usage may actually act like an inoculation - i.e. injecting a safe amount that keeps the disease away.

Of course, as we said earlier, all this needs to be monitored with good common sense. Yet in my personal experience - having been in the company of Torah scholars who were totally drunk on Purim - they acted with extreme gentleness and joy. Amid the Jewish songs and beautiful words of Torah, every year the event is, for me, very special.

Adar 12 marks the dedication of Herod's renovations on the second Holy Temple in Jerusalem in 11 BCE. Herod was king of Judea in the first century BCE who constructed grand projects like the fortresses at Masada and Herodium, the city of Caesarea, and fortifications around the old city of Jerusalem. The most ambitious of Herod's projects was the re-building of the Temple, which was in disrepair after standing over 300 years. Herod's renovations included a huge man-made platform that remains today the largest man-made platform in the world. It took 10,000 men 10 years just to build the retaining walls around the Temple Mount; the Western Wall that we know today is part of that retaining wall. The Temple itself was a phenomenal site, covered in gold and marble. As the Talmud says, "He who has not seen Herod's building, has never in his life seen a truly grand building."

Some people gauge the value of themselves by what they own. But in reality, the entire concept of ownership of possessions is based on an illusion. When you obtain a material object, it does not become part of you. Ownership is merely your right to use specific objects whenever you wish.

How unfortunate is the person who has an ambition to cleave to something impossible to cleave to! Such a person will not obtain what he desires and will experience suffering.

Fortunate is the person whose ambition it is to acquire personal growth that is independent of external factors. Such a person will lead a happy and rewarding life.

With exercising patience you could have saved yourself 400 zuzim (Berachos 20a).

This Talmudic proverb arose from a case where someone was fined 400 zuzim because he acted in undue haste and insulted some one.

I was once pulling into a parking lot. Since I was a bit late for an important appointment, I was terribly annoyed that the lead car in the procession was creeping at a snail's pace. The driver immediately in front of me was showing his impatience by sounding his horn. In my aggravation, I wanted to join him, but I saw no real purpose in adding to the cacophony.

When the lead driver finally pulled into a parking space, I saw a wheelchair symbol on his rear license plate. He was handicapped and was obviously in need of the nearest parking space. I felt bad that I had harbored such hostile feelings about him, but was gratified that I had not sounded my horn, because then I would really have felt guilty for my lack of consideration.

This incident has helped me to delay my reactions to other frustrating situations until I have more time to evaluate all the circumstances. My motives do not stem from lofty principles, but from my desire to avoid having to feel guilt and remorse for having been foolish or inconsiderate.

Today I shall...

try to withhold impulsive reaction, bearing in mind that a hasty act performed without full knowledge of all the circumstances may cause me much distress.

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